多看经论，胜于背诵
[221] More Reading [Of] Sūtras [And] Commentaries, [Is] Superior To Reciting From Memory
看经论，及各典章，不可急躁，须多看。急躁不能凝静，必难得其旨趣。
[When] reading sūtras [and] commentaries, and each decree [and] regulation, [there] must not [be] impatience, [and there] must [be] more reading. [With] impatience, not able [to be] tranquil, [this is] definitely difficult [to] attain their objectives.
后生稍聪明，得一部经书，废寝忘餐的看。一遍看过，第二遍便无兴看，即看，亦若丧气失魂之相。此种人，均无成就，当力戒之。
[In] later lives [with] slight intelligence, [once] attaining a sūtra book, with abandoning [of] sleep [and] forgetting [of] meals reading [it. For the] first time, reading through, [for the] second time then, without interest [for] reading [again]. Even if reading, also [with the] appearance of seemingly losing spirit. This kind [of] persons, [are] equally without accomplishment, [and] should [be] strongly warned against.
[Note 1: If with impatience ‘studying’ the Buddha’s teachings in a past life, one is likely to continue being impatient doing so in a future life, with superficial study, due to the assumption of oneself being ‘clever’. Losing spirit, one might be absent-minded and distracted during ‘study’, thus having little in-depth progress in faith, understanding, practice and realisation (信解行证). Likewise, if with impatience ‘studying’ the Buddha’s teachings in this present life, one is likely to continue being impatient doing so in the next life.]
苏东坡云：「旧书不厌百回读，熟读深思子自知。」
Sū Dōngpō said, ‘[With] old books, not tiring [with a] hundred times studying [them, with] familiar studying [and] deep contemplation, you [will] personally know [them].’
孔子乃生知之圣，读《易》尚至韦编三绝。以孔子之资格，当过目成诵，何必又要看文而读？故知看文，有大好处。
Confucius [was] then [a] sage [with] birth knowledgeable, [yet] studying [the Book Of] Changes《易经》still, until [its bamboo scroll’s] leather binding [was] thrice broken. With [the] qualifications of Confucius, [whom] when [with texts] passing [his] eyes accomplishing reciting [from memory], why must [there be] again looking [at the] text then studying [it]? Thus know [that] looking [at] texts has great advantages.
[Note 2: The Book Of Changes《易经》is both a classic Chinese text for divination and collection of wisdom. Even if not trusting it for divination, it can be studied for its wisdom.]
背诵，多滑口诵过。看文，则一字一句，悉知旨趣。吾人当取以为法，切不可显自己聪明，专尚背诵也。
Reciting from memory, [is] often [with a] smooth mouth reciting past. Looking [at the] text, [is] then [with] one word [and] one line, [with] all knowing [their] objectives. We should obtain [to] use [this] as [the] method, [and] absolutely must not show ourselves [to be] ‘intelligent’, [by] focusing [on] advocating reciting from memory.
[Note 3: Being able to memorise and recite accurately does not mean there is actual and deep understanding of that recited.]
当孔子时无纸，凡书，或书于木板，或书于竹简（亦竹板也）。《易》之六十四卦，乃伏羲所画。六十四卦开首之《彖》，乃文王所作。每卦之六爻，乃周公所作。
When [it was] Confucius’ time, [it was] without paper, perhaps [with] books on wooden boards, or books on bamboo slips (also bamboo boards). [The] sixty-four hexagrams of [the Book Of] Changes, [are] thus those [by] Fúxī drawn. [The] sixty-four hexagrams’ opening poems of implications (彖辞), [are] thus those [by] King Wén written. [The] six line statements (爻辞) of every hexagram, [are] thus those [by] Duke Zhōu written.
此外之上经《彖传》、《象传》，下经《彖传》、《象传》，并《乾》、《坤》二卦之《文言》及《系辞上传》、《系辞下传》、《说卦传》、《序卦传》、《杂卦传》，所谓《十翼》者，皆孔子所作。
Besides these, of [the] upper book’s Judgement Commentary [and] Image Commentary, [the] lower book’s Judgement Commentary [and] Image Commentary, also [the] Textual Sayings’ [Commentary]《文言传》of [the] two hexagrams of Qián [and] Kūn, and [the] Appended Phrases’ Higher Commentary, Appended Phrases’ Lower Commentary, Explained Hexagrams’ Commentary, Sequenced Hexagrams’ Commentary, Mixed Hexagrams’ Commentary, [of] those so-called Ten Wings, [they are] all those [by] Confucius written.
若约字说，孔子所作者，比文王、周公所作，当多十余倍。而孔子读文王、周公之《易》，竟至将编书之熟皮绳，磨断过三次，可以知读之遍数不可计也。
If about words speaking, that [which] Confucius wrote, compared [with] those works [of] King Wén [and] Duke Zhōu, [they are] then more than ten times. Yet, [as] Confucius’ studying [of the Book Of] Changes of King Wén [and] Duke Zhōu went so far, until having [the] frequently used leather strings of [the] bound [book], worn [out to be] broken three times, [it] can [be] known [that his] number [of] times studying it cannot [be] calculated.
吾人能以孔子之恒而读佛经、持佛名，必能以佛之言之德，熏己之业识心，成如来之智慧藏也。
[If] we [are] able [to be] with [the] perseverance of Confucius then studying [the] Buddha’s sūtras, [and] upholding [the] Buddha’s name [Āmítuófó: 阿弥陀佛], [this is] definitely able [to be] with [the] words [and] virtues of [the] Buddha, permeating our karmas [and] conscious minds, [to] accomplish [the] wisdom treasury of [the] Thus Come [One].
[Note 4: Our karmas are the three karmas (三业) of body, speech and mind (身口意).]
净土宗十三祖印光大师
Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng
《印光法师文钞》（续编）：诫初发心学佛者书；
Dharma Master Yìnguāng’s Collected Writings (Second Compilation): Letter [Of] Admonishment [For] Those [With] Initial Determination Learning Buddhism;
印光大师文钞菁华录（第两百十八则）：五、勉居心诚敬（第十六则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (221st Short Section): 5th [Chapter]: Encouragement [Of The] Mind [To] Dwell [In] Sincerity [And] Reverence (16th Short Section)
[Ref: #221 / 5.13]
Namo Amituofo : Translation and notes by Shen Shi’an
相关典籍
Related Text:
《印光大师文钞菁华录》
Record Of Great Master Yìnguāng’s Collected Writings’ Essence
https://purelanders.com/jinghualu
